RANGATIRA INFLUENCES

I write this sitting in my mother’s home office, a place from which has flowed rangatira influences that have impacted generations of whanau hapu and iwi – none moreso than my own.    

The results of rangatira influences are matters for reflection at this time of year as we review the past and plan the future.  And, because God is the Big Influencer, ko te amorangi ki mua, ko te hapai o ki muri is how we begin and end both exercises.

There were wins and losses for te taha o te Rangatiratanga in 2014.  

We lost many rangatira, including Merimeri Penfold, Mark Pikaahu, Nin Tomas, Pereme Porter, Sol Whata, Wayne Evans, Mary Shan, Sally Pikaahu, Mason Williams, Ataarangi Matiu, Terry Tepania, Matekino Hack, Luke Tipene, Agnes Campbell and Jane Waipouri.  

Haere e nga mate.  Haere, takahia nga tapuwae o te tini o te mano, kua huri ki tua o te arai. Haere ki nga rangatiratanga, ki nga mana, nga pukorero o nga hau e wha kua mene ki te po. Toitu he kainga, whatu ngarongaro he tangata.  Ko koutou tenei kua haere; ka ngaro koutou, nga kaipupuri o te Maoritanga, nga kaihapai i nga mahi—e rau rangatira ma, haere, e moe i roto i te Ariki.  May we rejoice when once again we meet over the way.

At the other end of mortality, in 2014 we welcomed thousands of mokopuna i te ao marama; every one of them trailing clouds of glory.  Miharo!  May we ever remember who they truly are.

In 2014 we also lost te rangatira mangai i roto i te whare miere kei Te Whanganui a Tara.  At the same time we regained a passionate activist and leader back on the ground.  E Hone, ko koe he rangatira tonu i roto i tenei ao mo nga iwi rawakore.  May you be blessed with success in that role.

In 2014 we lost some ground to those elements i roto i Te Kawanatanga who think a good and balanced relationship with Te Rangatiratanga is one based on a history of ‘peaceful settlement’ before 1840 and their control since then.

But we also made more significant gains like the Waitangi Tribunal’s reaffirming report into Stage 1 of Te Paparahi o Te Raki Inquiry, and the increasing self-awareness amongst whanau hapu and iwi of our God-given Rangatiratanga.  May we always exercise that in Godly fashion.-

Overall 2014 confirmed that, to varying degrees we are all descended from rangatira of influence and each of us are, in turn, influential.  As such, my mother’s home and office were a great place to pen my final Northland Age column for 2014.

This Christmas season, may we use our influence to promote sacredness and safety within our respective whanau hapu and iwi, and may we ensure those influences flow into 2015.  Nga manaaki o te Atua ki a tatou katoa.

SOVEREIGN PARTS

Moana Jackson returned to Taitokerau last week to report on the findings of Matike Mai o Aotearoa regards constitutional transformation for the nations in this country, based on He Hakaputanga o Nga Rangatiratanga o Nu Tireni, as well as Te Tiriti o Waitangi and tikanga.

Over the past four years more than 250 hui were held around the motu at which whanau, hapū and iwi Rangatira imagined what life will look like under such a constitution.  Those hui were the first phase of this current transformation. 

In the second phase, a further round of 20 hui-a-rohe are being held, and the first two of those hui were at Miria marae in Waiomio last Friday morning, followed by Kareponia marae that afternoon.

I couldn’t get to Miria, so I made sure to be at Kareponia, and I was not disappointed in either the calibre of Rangatira who came nor the quality of the whakawhitiwhitikorero, especially the tautohetohe.

Unsurprisingly, given that He Hakaputanga was debated and signed in 1835 by the Rangatira at a hui of Te Wakaminenga, many northern hapū have a strong connection to that document; for them it is THE Constitution.

So when a Wakaminenga member suggested to the Kareponia hui that Ngapuhi ought to take He Hakaputanga and visit every hapū in the motu with it, I thought, “Tika āna to korero.  Kua mahi kē a Matike Mai o Aotearoa.” 

Because, although under tikanga interaction between an iwi and unaffiliated hapū is rare and risky, it’s very common and completely lawful for hapū to interact directly with each other, regardless of their iwi affiliations.  Ka puea ake tōna Rangatiratanga i āna pāhekoheko me te whānau hapū. 

However, that same Rangatira prefaced his tohu with this patai: ‘Is it possible that Matike Mai o Aotearoa is doing more harm than good?’ 

Again, it’s about that strong connection to He Hakaputanga.  Not only is it the first document using the English alphabet to record the simple reality that we were sovereign, it’s the foundation upon which we remain sovereign to this day. 

So, given that knowledge, how to answer his question?  In the words of Moana himself, let me answer it in parts, beginning with answering the question of another Rangatira at the Kareponia hui who asked, “What is our purpose?”

Te Mana Motuhake o nga Rangatiratanga me te Hakapūmautanga o nga hapū is our purpose.  Therefore it follows that everything else must uphold, reaffirm and enhance that purpose in order to progress it. 

The mahi we do in our whānau and hapū is the principle part.  The work of Te Wakaminenga is an upholding part.  The Waitangi Tribunal’s Report on Stage 1 of Te Paparahi o Te Raki Inquiry is a reaffirming part.  The work of Matike Mai o Aotearoa is an enhancing part.

It is not accidental that these many parts are coalescing and coming together at this time.  

Me rapu tonu, me wewete mārire i ngā kōpaki, kia kitea ai te kai o roto. 

NGATI KAHU ROHE MAP

COMBINED CONCEPTS

Under tikanga there are many combined concepts that help us make sense of the universe and better manage our place in it.  

They often come in pairs or other multiples, and well known examples include tika pono and aroha, te iti me te rahi; and most fundamental, mana and tapu. 

The Rev. Maori Marsden, in his article `God, Man and Universe: A Maori View', defines mana in its double aspect of authority and power as 'lawful permission delegated by the gods to their human agents and accompanied by the endowment of spiritual power to act on their behalf and in accordance with their revealed will'. This delegation of authority is shown in dynamic signs or works of power.

He also warned: Authority and power in this sense must be clearly distinguished since it is clear that to exercise spiritual power outside the limits delegated is to abuse the gift, and results either in its withdrawal or in that power running rampant and causing harm to the agent and others.

He then used a beautifully simple analogy to make the distinction clearer. A person approaches a traffic crossing and the lights turn red. He has power to cross but no permission. The lights turn green but his car stalls at that moment. He has permission to cross, but no power. His car starts and the lights remain green. He now has both authority and power to proceed

Another set of combined concepts that has become increasingly important for us to understand are those of takohanga and kaitiakitanga.  The meanings of these two words encompass, but are not limited to, what the English call responsibility and accountability.  Without understanding these concepts, I would have been prone to believing the lie that Kawanatanga and Corporate agencies are responsible for everything, but accountable for nothing.

In a recent example of this lie, a murderous paedophile was released from prison on unsupervised parole, and was then enabled by Corrections, Police, Internal Affairs, and Customs agencies to escape to Brazil.  The resultant duck-shoving and buck passing from these agencies’ leaders is the complete opposite to Rangatiratanga.

So too is the behaviour of Corporate leaders who, having admitted to fraud, don’t offer to repay a single cent to their investors, but do instruct their lawyers to appeal the severity of their sentence.  Kei hea te kaitiakitanga?

Similarly oppositional to Rangatiratanga is the behaviour of Iwi Corporates who try to usurp mana whenua and kaitiakitanga from whanau and hapu, and then place those combined concepts under the power and authority of the Kawanatanga.  Kei hea te takohanga?  We may delegate it from time to time, but we will always remain accountable. 

An understanding of these universal truths can be taught to our uri in all places, times and things.  

But in my experience whanau and hapu councils are the best place to teach them, and the many combined concepts that exist and operate under tikanga help us to do that.

TIKANGA OUTCOMES

Tikangā is a body of God-given concepts and practices designed to uphold te ihi te wehi te mana te tapu me te mauri o nga tangata me te ao, and it is based on the fundamental principles of tika, pono aroha.     

Whenever any one or more of these principles is not present, or is in conflict with another, there is a violation.  Under tikanga, the ideal outcome to heal any violation is hohou-i-te-rongo, a reconcilation based on restoration of both the victim and the violator to a state of toiora.

I was once asked to facilitate a hui between a whānau where a wife had died and her estranged husband had returned to live in the home he’d built and paid for on her whānau land.  Her whānau wanted him off their land entirely, and he wanted them out of his house completely.

It quickly became clear that the whānau were there through heke tika (birthright), while the husband was there because he and his late wife had once loved each other enough for her to bring him on to her land, and him to build her the house.  But pono did not seem to be there at all, and so the two parties were at each other’s throats.

Finally, the wife’s brother stood up and told everyone off to a standstill for what each had contributed to the conflict.  He even told me off just for being there.  We could tell he was wild that he had to say these things.  But, most importantly, we all knew pono was in the house! 

Straightaway the dynamic of the hui changed and that whānau were able to hohouterongo themselves.

An alternative tikanga outcome to hohou-i-te-rongo is muru, which can be likened to restorative justice based on redistribution of assets.

In another case, two teenaged boys stole from their grandparents, and when confronted by their koro, they’d shoved and threatened both him and their nanna with even worse violence if he didn’t shut up.

At the resultant hui there was pōkēkē me pōhēhē aplenty from the boys and their whānau supporters, but no evidence of tika pono or aroha from beginning to end.  It was clear that hohouterongo was just not going to happen.

Finally, the whānau supporters of the grandparents appointed a taua which went to the boys’ house to perform the muru.  Ironically, the boys’ father called the police and his sons ended up being convicted in the Kawanatanga court on assault and theft charges.

When violators refuse to live or abide by tikanga, the only alternative is the lower laws of the Kawanatanga which can punish them, but will never heal their violation or restore them and their victims to toiora. 

Tikanga, on the other hand, is the only way to do that, because it upholds te ihi te wehi te mana te tapu me te mauri o nga tangata me te ao.  Enei nga mahi o te Atua me nga Rangatira hoki.

RANGATIRA RESPONSES

One of the realities of living under tikanga is that for every violation of mana there needs to be a relevant Rangatira response to redress the resultant imbalances in te tapu i te tangata me te mauri o te whanau, hapu, iwi.

Some recent cases highlight how tikanga administered by Rangatiratanga can play out in redressing those imbalances, either on its own or in tandem with statutes administered by Kawanatanga.

In the first case, last month an iwi leader facing charges for alleged sexual abuse of a young girl under the age of 12 was publicly named. 

He has pleaded not guilty, and under both Kawanatanga statutes and Rangatiratanga tikanga, is entitled to be deemed innocent until proven guilty.  But, apart from that important commonality, the two systems are very different. 

For example, unlike western justice, tikanga is not blind.  So once the accusation was made known, the status of both the alleged abuser and victim changed, and no-one could carry on as if nothing had happened. 

Also, because it is a higher law than statute, tikanga must protect the alleged victim from further potential abuse, and her peers from even the possibility of abuse.  So, for his own sake and that of all tamariki, rahui must be put in place that ensures the iwi leader is not left alone with or in charge of children, especially those under the age of 12.

Placing and enforcing rahui is mahi mo nga Rangatira at all relevant levels; whanau, hapu and iwi.  How he responds to it will define the iwi leader’s place on the Rangatiratanga response scale now and in the future.

In a second case, the father of a murder victim stood in the Kawanatanga Court, forgave his son’s murderers, and sought mercy for the men who had so terribly violated te tapu i te tangata me te mauri o tana whanau.  

I cannot imagine the depth and breadth of the journey undertaken by this father to reach that point.  But in the context of Rangatiratanga, his response registers at the highest levels.

In a final example, this Wednesday Chris Finlayson will compound the Crown’s historical thefts of Ngati Kahu whenua with the introduction into the Kawanatanga parliament of the Te Hiku Claims Settlement Bill which punishes Ngati Kahu for not letting him dictate what their settlement must be. 

Ngati Kahu’s response is already underway on the political and legal fronts and is being backed up by he mahi Rangatira. 

To return to the first case, the responses to it have mainly ranged from discomfort and embarrassment, to anger and grief; and yet shock and disbelief – not so much.  Where do any of these register on the Rangatiratanga scale? Under tikanga, unless they are backed up by he mahi Rangatira, they all register a big fat 0.  

Because the key to a Rangatira response is always going to be he mahi Rangatira i runga i te tikanga.

SOVEREIGN ASSUMPTIONS

There’s an insurance ad currently running on TV that shows a bunch of salesmen sitting around making assumptions about a client and passing judgments based on their frame of reference.  The problem for the salesmen is that their assumptions, judgments and frame of reference are all wrong. 

E whānau ma, the scenario portrayed in the ad has a familiar ring.  One that has echoed throughout the history of New Zealand, is still resonating in the present, and will likely segue into the future.  

I am talking about the judgments of people whose forebears assumed sovereignty over us based on a European frame of reference that was laid out in the 15^th century Papal Bull of Pope Alexander VI – aka the Doctrine of Discovery.

In past columns I’ve already covered the historical and present realities of those people and their wrong assumptions.  If you want or need to know more on the subject, my blog on http://hikoidiary.blogspot.co.nz/ is a starting point. For the present I address te kaupapa tuatahi. 

When it comes to other people’s assumptions and judgments about us, unless we caused or controlled them, we should only either watch them play out, or ignore them.  Any other response is a symptom of that psychological dis-ease called collective guilt. 

Next Tuesday is the 179th anniversary of the signing of He Hakaputanga o Te Rangatiratanga o Nu Tireni.  So it's timely to remember that we should either stay away from other people’s kutukutu ahi, or risk catching their dis-ease. 

We are better than that and have better things to do, like teaching and preparing our tamariki mokopuna to be Rangatira in all things, times and places. 

So, unless we are an affected party, or have kaitiakitanga over an affected party, Rangatira ought not magnify someone else’s faults. But if a fault or failing happens in our whānau or hapū, then we have a responsibility to reveal it rather than conceal it. 

Ultimately, because everything we do is based on intimate links with te ao wairua, our Rangatiratanga is a spritual endowment to us from the Gods in whom we believe. Tino hohonu.

Contrast that with those whose sovereign assumptions are based on a Western religious doctrine wrongly attributed to an Eastern God who most of them don’t even believe exists. Somewhat shallow.

Which brings us back to that insurance ad.  It ends when the client doesn’t fight or feed other people’s wrong assumptions about him, and doesn’t let their problem become his.  

Instead he simply exercises his Rangatiratanga within his own frame of reference and takes his business elsewhere.  

Ko tātou tēnā.

SOVEREIGN SYMBOLS

When teaching our tamariki mokopuna about He Hakaputanga o Nga Rangatiratanga o Nu Tireni, it helps enormously that the oral traditions from our tūpuna are very clear about the context in which it was drawn up and signed, and that it declared our sovereignty.  

It also helps that those oral traditions have remained consistent in both content and transmission down through the decades, and have been recorded in a growing body of literature that accurately conveys the context of our sovereignty.

As early as 1808, many of our tūpuna rangatira i te raki had become concerned about the “hapū hou” (new tribes) arriving on our shores, and the impacts they were having.

By 1816 those concerns had grown to include the lawlessness of many of the British immigrants (the largest of the new tribes) and their refusal to adhere to the law of the land, tikanga Māori.

These concerns were discussed over many years by the rangatira in their respective rohe as well as at hui of Te Wakaminenga o Nga Rangatira o Nga Hapū.  In 1820, a delegation of rangatira led by Hongi Hika, visited the British King, George IV of England, and asked him to send someone to control his lawless subjects.  In 1831 Te Wakaminenga wrote to the new British King, William IV of England, again asking that someone be sent to control his lawless subjects.

In all their interactions with British royalty, our tūpuna rangatira were very clear that whatever controls they imposed upon their subjects, the mana of the rangatira and the hapū remained intact in its fullness; it was only the lawless British who needed to be controlled.

In 1833 King William acceded to their request and sent a British Resident, James Busby who in 1835 drafted He Hakaputanga which declared, among other things, that the many hapū of Māori throughout the country each maintained our own mana and that no other system of government would be permitted to exist over our lands, territories, peoples and possessions.

Although the English translation document was inaccurate, in that it declared that all hapū had formed a collective and that sovereignty of the country resided in the collective and would never be ceded to any other power, King William of England acknowledged and recognised the correct and signed document when he endorsed He Hakaputanga o Nga Rangatiratanga o Nu Tireni, having earlier accepted the kara that the rangatira had chosen to signal the identity and authority of our hapū.

These, then, were significant events that brought Māori on to the world stage, and become pivotal in establishing and protecting Māori sovereignty and international trading relations.

Personalised versions of the sovereign kara were made and flown by different hapū from 1835 onwards, and some of those original kara can still be seen to this day. 

 

As symbols, they too are enormously helpful when we are teaching our tamariki mokopuna about He Hakaputanga o Nga Rangatiratanga o Nu Tireni.

CONSTITUTING SOVEREIGNTY

Te Whiringa-a-Nuku contains one of the most auspicious and important dates for sovereign whānau and hapū, in both Maramataka and Gregorian calendar terms.

In 1835, 28 October was a Tamatea-kai-Ariki day that coincided with Te Wakaminenga o Ngā Rangatira o Ngā Hapū, a longstanding hui at Waitangi of Rangatira from throughout Te Taitokerau. 

In 1835, it was also the day that 34 of those Rangatira signed He Hakaputanga o te Rangatiratanga o Nu Tireni. 

This Declaration says in full.

1. KO MATOU, ko nga Tino Rangatira o nga iwi o Nu Tireni i raro mai o Hauraki kua oti nei te huihui i Waitangi i Tokerau i te ra 28 o Oketopa 1835, ka wakaputa i te Rangatiratanga o to matou wenua a ka meatia ka wakaputaia e matou he Wenua Rangatira, kia huaina, Ko te Wakaminenga o nga Hapu o Nu Tireni. 2. Ko te Kingitanga ko te mana i te wenua o te wakaminenga o Nu Tireni ka meatia nei kei nga Tino Rangatira anake i to matou huihuinga, a ka mea hoki e kore e tukua e matou te wakarite ture ki te tahi hunga ke atu, me te tahi Kawanatanga hoki kia meatia i te wenua o te wakaminenga o Nu Tireni, ko nga tangata anake e meatia nei e matou e wakarite ana ki te ritenga o o matou ture e meatia nei matou i to matou huihuinga. 3. Ko matou ko nga tino Rangatira ka mea nei kia huihui ki te runanga ki Waitangi a te Ngahuru i tenei tau i tenei tau ki te wakarite ture kia tika ai te wakawakanga, kia mau pu te rongo kia mutu te he kia tika te hokohoko, a ka mea hoki ki nga tauiwi o runga, kia wakarerea te wawai, kia mahara ai ki te wakaoranga o to matou wenua, a kia uru ratou ki te wakaminenga o Nu Tireni. 4. Ka mea matou kia tuhituhia he pukapuka ki te ritenga o tenei o to matou wakaputanga nei ki te Kingi o Ingarani hei kawe atu i to matou aroha nana hoki i wakaae ki te Kara mo matou. A no te mea ka atawai matou, ka tiaki i nga pakeha e noho nei i uta, e rere mai ana ki te hokohoko, koia ka mea ai matou ki te Kingi kia waiho hei matua ki a matou i to matou Tamarikitanga kei wakakahoretia to matou Rangatiratanga. KUA WAKAAETIA katoatia e matou i tenei ra i te 28 Oketopa, 1835, ki te aroaro o te Reireneti o te Kingi o Ingarani.

By 1839 a total of 52 Rangatira had signed in behalf of their Hapū, and many more have since joined.

For some, He Hakaputanga is the only Constitution they will ever embrace.  For others, it is the foundation for a future Constitution which all may embrace.

Either way, 28 October 2014 is an Ōue day, and the annual hui of Te Wakaminenga at Waitangi is on again for all sovereign whānau and hapū.  

LAWFUL VS LEGAL

The New Zealand government’s claim to power and authority over whanau hapu and iwi is based on a legal system that European colonisers brought with them and have tried ever since to impose on us.  This might arguably be legal, but it is definitely not lawful. 

For example, a ‘lawful’ marriage can be performed under tikanga Maori. But the government insists we must also have a marriage license compliant with its Marriage Act before it will recognise our marriages as ‘legal’. 

In this example, ‘lawful’ speaks of our freedom to be married, while ‘legal’ speaks of our being bound to be married under the government’s law.  

Without our free, prior and informed consent to be so bound, such a law is, in itself, not lawful. 

But the most disturbing aspect of lawmaking in this country is the fact that none of the so-called laws coming out of parliament are based on a constitutional commitment to uphold and protect our sovereign rights. In fact, it is quite the opposite.  

Witness the ongoing attempts by government to steal our taku taimoana and deny hapu sovereignty.  More critically, witness their attempts to take New Zealand into the secretive TPPA, which is nothing less than a cession of the entire country’s sovereignty masquerading as a free-trade deal.  Tena te mahi kino o nga taurekareka tuturu.

This constitutional void further calls into question, not only the lawfulness of government claims to sovereign power and authority in New Zealand, but also the righteousness of the laws made by that government.

For decades, resistance to the government’s unlawful claims of sovereignty over us has largely been led by relatively powerless individuals, whanau and hapu.  But Chris Finlayson’s recent attempt to rewrite Te Ture Whenua Māori (Māori Land) Act had the unintended consequence of broadening the resistance base when hui held around the country to discuss Te Ture Whenua Maori instead produced a number of resolutions that upheld Maori sovereignty.  And last month those resolutions were given the powerful backing of every iwi in the country.

Fundamental to that iwi backing is the principle of international law which defines how one people may lawfully acquire sovereignty over another people. 

Simply put, even a brief look at international law confirms that, because we never ceded our sovereignty and were not militarily conquered, our hapu and iwi remain sovereign entities.  It also confirms that we can still lawfully enact and live under our own tikanga, and we cannot be legally bound by governments to do otherwise. 

However, the racism and greed for power that underpins government lawmaking in New Zealand are not yet spent forces.  But, even if they do remain a permanent stain on the social fabric, the tikanga and aroha underpinning our responses to them are also not spent forces.  

Witness our ongoing activism on every front.  More critically, witness the work of our ahi kaa roa to keep and care for our whenua, our whanau and our manuhiri.  Tena te mahi o nga rangatira tuturu.

Although we still have a long way to go, we have already come far in our journey towards a genuinely post-colonial era.  Part of that journey is the development of rules that we all can live with; a written constitution based on a genuine commitment to protect and uphold our sovereign rights and responsibilities. 

Since 2010 the Constitutional Iwi Leadership Group have been doing exactly that.  After more than 200 hui over several years in marae and meeting places mai Te Hapua i te raki ki Waihopai i te tonga, they will soon complete their report.  

Included will be the draft of a constitution for Aotearoa based on He Wakaputanga o te Rangatiratanga o Nu Tireni, Te Tiriti o Waitangi, and tikanga.  

Over the next twelve months, the report and draft constitution will be taken back to the whanau hapu and iwi.  There won’t be as many hui as there were between 2010 and 2013, and the process may not take as long.  But at the end of it, the draft constitution should accurately reflect te korero me te whakaaro o tatou katoa.

Knowing that the laws coming out of te whare miere are not lawful is important to our post-colonial future.  But knowing that real power and authority are granted by the Gods is even more important. Because ultimately, no constitutional system of laws, including tikanga, can be lawful or enduring if it is contrary to their will.

For now, our task is to bridge the gap between the current constitutional void which does not uphold or protect our individual and collective sovereignty; and to do so in a way that is lawful rather than merely legal.

LIFE AFTER PARLIAMENTALISM

“Hi!  My name is Anahera and I am a Parliamentaholic.  I took my first vote on Saturday the 29^th November 1975, and my last on Friday 19^th September 2014.  I’m just three days into recovery, and already, I love my new life!”

I’m only half-joking whanau, engari if a Parliamentaholic were defined as a person who has a physical allergy to doing politics under the Parliamentary system, coupled with a mental obsession to keep trying anyway, well that was me.  And maybe that was most of us who believed we could get or keep an independent Maori voice into the New Zealand Parliament.

At the risk of labouring the point, all of us in the at-risk demographic must be very clear on one particular point; an independent Maori voice is not welcome in the New Zealand Parliament. 

If we hadn’t already got that message from the experiences of Matiu Rata throughout the 1980s and 90s, then we surely should have gotten it from the experiences of Hone Harawira between 2005 and 2014.  But just in case we haven’t, we need only consider the message from the media, many of whom were shamelessly ecstatic on Saturday night that independent-minded Maori might no longer have anyone in Parliament to represent our views. 

But for us Parliamentaholics, it’s not enough to hear the message; we have to reach our personal rock bottom before we actually get it.  Then, and only then, might we be ready to take the first step towards recovery by admitting that we are powerless over Parliament, and that our lives have become unmanageable as a result. 

I’m still only half-joking, whanau.  Engari there’s a simple test I’ve devised.  To check if you suffer from the addiction I shall call Parliamentalism, ask yourself these three simple questions:  “Did you wake up the morning after your last vote feeling sick and tired?”  “Do you often feel restless, irritable and discontented about your voting?”  “In spite of knowing it can’t be done, do you still plan on voting in the future to get or keep an independent Maori voice into Parliament?” 

If you have answered yes to two or more of those questions, then you are likely a Parliamentaholic who is living your life in a way that is going to become unmanageable in the medium to long-term, assuming it hasn’t already done so.

On a totally serious note, the 2014 election result has finally convinced me to direct my energies elsewhere and into other things.  It has also clearly demonstrated that most voters are fearful of Maori independence, and that most political parties will never share power with us.

In fact if we ever do start having any significant influence in Parliament, they will simply abolish the Māori seats and forbid Māori caucuses to exist.    

Although there is nothing constructive in Parliament for independent Maori, I honour all who have tried and failed, or succeeded, to get in and to stay in.  I just choose not to be amongst that number any more.

Kia koe e Hone, ko koe he rangatira tuturu.  If you do get back in, ka pai tena.  But whatever happens e hoa, I am here to tell you that there is a great life to be had after Parliamentalism.

A TALE OF TWO ELECTIONS

As it draws to an end I’ve been thinking about how a 20 year look back on Election 2014 might read to whānau hapū and iwi in 2034. And now that Kim Dotcom's Moment of Truth event has ended, I’ve written two possible retrospectives.

Both are pitched from the point of view of our uri who will be voting in 2034. But each has different endings, and only one holds any hope for our collective good.

RETROSPECTIVE 1:  As Election 2034 begins, we take a look back at Election 2014 and what has happened since then to politics, journalism and voting in New Zealand.  

In researching this retrospective, we found that today’s under-30s can hardly believe a New Zealand Prime Minister and Cabinet once used this country's external spy agency to conduct mass surveillance on its own citizens, and used tax paid parliamentary staff and budgets to advance their own personal interests and settle private scores. 

They also find it incredible that news outlets were once allowed to be politically partisan, and that journalists and reporters were permitted to imitate and ‘repeat’ rather than investigate and report.

Most notable tor today's under-30s is that in 2014 the majority of their parents and grandparents didn’t care about any of that and voted the sitting government back in, in spite of numerous corruption allegations against it.

Finally we found the above patterns of behaviour contributed to the findings of the Royal Commission of Inquiry into Political Corruption; and it was the enactment of those findings which established the written constitutional framework and anti-political corruption measures we all now take for granted. 

Central to this remarkable political turnaround was the steadfast persistence in 2014 of authors and reporters like Nicky Hager and Glenn Greenwald on the Dirty Politics story line.  In the end this retrospective could not have been written without them.

RETROSPECTIVE 2:  As Election 2034 begins, we take a look back at Election 2014 and what has happened since then to politics, journalism and voting in New Zealand. 

In researching this retrospective, we found government Ministerial performance has vastly improved now that the Prime Minister and his Cabinet are able to legitimately protect themselves against mischievous allegations of corruption by invoking the ‘my office is me / not me’ defence under the Organised Crime and Anti-Corruption Act.

We also found that news outlets remain fiercely protective of their hard won right to be politically partisan, and of their journalists’ and reporters’ right to ‘repeat’ rather than report.

Most notably we found that most New Zealanders now happily and openly admit they don’t care about dirty politics, and it doesn’t affect how they vote.

Finally we found the above patterns of behaviour contributed to the findings of the Commission of Inquiry into Political Corruption that there was no political corruption in this country; and it was those findings that led to the perpetual enshrinement in law of our non-written constitutional framework.

Central to this remarkable political stability has been the staunch dismissal by mainstream media since 2014 of all stories about dirty politics.   In the end this retrospective could not have been written without them.

TODAY'S CHOICE:   Bob Marley had it right whanau; me pōti tātou kia panga atu ngā tāngata porohewa roirirori.